Jesus was prompted by the visitation of the Greeks to speak reflectively about His hour of death. His submissive prayer to the Father evoked a heavenly response from the Father. Based on this, He reiterated that His impending death was not a loss but a victory in that the prince of the world would be judged and that His being lifted up would draw all men to Himself.
(1) Judging from the response of the crowd:
a. Do you think they understood what being “lifted up” meant?
b. Did they really not know who the Son of Man was?
c. What then was their real problem?
(2) Did Jesus respond to their question directly? Why or why not?
(3) What was the essence of Jesus’ answer to them? (vv. 35-36)
(4) John sees the response of the crowd as a fulfillment of Isaiah 53:1 and 6:10:
a. Given the response of the world to the gospel today, do you share the sentiment of Isaiah 53:1?
b. What was the reason given by Isaiah for their unbelief?
c. How does Tom Rees’ statement that “the same sun that melts the wax hardens the clay” help your understanding of Isaiah’s prophecy?
(5) V. 42 begins with “Yet”: Do you take this as something positive or negative? Why?
(6) This particular incident concludes with the “crying out” of Jesus:
a. Why did Jesus have to cry out?
b. Who then is Jesus according to v. 45?
c. Two different responses yield two different results:
- What will happen to those who believe in Him and why? (12:46, 50)
- What will happen to those who do not “accept” His words? (12:48)
(7) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀約翰福音。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
希臘人的到訪觸起主耶穌對受死的時刻的感受，引發祂情不自禁的向父禱告。藉著父神從天公開的回應，主耶穌表明祂的死不是一個失敗，乃是對這世界的審判，要趕出這世界的王；並且祂的被舉起來要吸引萬人歸祂。
(1) 從眾人的回應:
a. 你認為他們明白耶穌要被舉起來的意思嗎？
b. 他們真的不知道人子是誰嗎？
c. 他們真正的問題出在什麼地方？
(2) 主耶穌有沒有直接回答他們？為什麼？
(3) 祂回答的主旨是什麼？
(4) 約翰看群眾的反應正是應驗了以賽亞書53:1和6:10的話：
a. 以今日世人對福音的反應，你對以賽亞書53:1有同感嗎？
b. 以賽亞對他們的不信作出什麼評估？
c. Tom Rees說：“那使蠟熔化的太陽，同樣使黏土硬化” ：這話怎樣幫助你明白以賽亞書6:10的話？
(5) 12:42以「雖然如此」作開始，是正面還是反面的話？為什麼？
(6) 約翰以「耶穌大聲說」來結束主耶穌這一次的信息：
a. 為何主耶穌要大聲的說？
b. 按祂在12:45所言：主耶穌是誰？
c. 兩種的回應帶來不同的後果：
i. 信的人會怎樣？為什麼？ (12:26, 50)
ii. 不信的人又會怎樣？(12:48)
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Even after Jesus had done all these miraculous signs in their presence, they still would not believe in Him.” (Jn. 12:37)
If we measure the success of Jesus’ ministry by immediate results, we have to say that He was a failure because even with His sinless life and His powerful message, and after He “had done all these miraculous signs in their presence, they (the Jews) still would not believe in Him” (Jn. 12:37). Even among the small group of followers, one of them betrayed Him for thirty pieces of silver, and the remainder fled in the face of persecution.
However, John is quick to tell us that, in the midst of such apparent failures, “Yet at the same time many even among the leaders believed in Him. But because of the Pharisees they would not confess their faith for fear they would be put out of the synagogue” (Jn. 12:42). I did not take it as a totally negative statement, although John also adds that, “for they loved praise from men more than praise from God” (Jn. 12:43).
The truth of the matter is that the seed planted by the Lord, through His sinless life, His powerful message and His many miraculous signs, eventually bore fruit. Those who believed in Him, like Nicodemus and Joseph of Arimathea, woke up from their fear and openly acknowledged Him after His death, and many more did so after His resurrection. It was a matter of timing — God’s timing!
This is an important reminder to all of us that we should not measure success in God’s ministry by immediate results, and should firmly believe in the living power of the seed of the gospel, and that our labor in the Lord will not be in vain. If we remain faithful to our charge, then it will also be a matter of timing — God’s timing — that the seed we plant will bear fruit for the sake of God’s Kingdom.
「祂雖然在他們面前行了許多神蹟，他們還是不信祂。」(約12:37)
如果我們用立時的果效來衡量主耶穌工作的成果，我們可能要說祂失敗了。雖然祂活出了無罪的生命、傳出有力的信息、而且行了許多的神蹟，聖經說： “他們還是不信他” (約12:37)。不但如此，就是在那小撮跟從祂的門徒，其中竟有人為30塊錢來出賣祂，其餘的在祂被捉拿之時，各自逃命，各散東西。
但是約翰也告訴我們，在這似乎很失敗的景況中，「官長中卻有好些信祂的；只因法利賽人的緣故，就不承認，恐怕被趕出會堂」(約12:42) 。這似乎又是負面的現像，特別因為約翰跟著說：「這是因為他們愛人的榮耀，過於愛神的榮耀」(約12:43) 。
事實上，主耶穌多作、所傳的是有生命的道種，在祂死而復活後結出了許多果子來。就是尼哥底母和亞利馬太的約瑟，在耶穌死後尚未復活之前，已不再顧人的榮耀而公開的給祂安葬。這一切都按神的時候發出了果效。
這同時提醒我們不要以立時的果效來衡量事工的成敗。只要我們深信所傳的福音是神生命大能的種子，我們在主裡的勞苦，是絕不會徒然的。我們只要至死忠心於神給我們的差事，到了時候—神的時候—所種的道種必然為神的國度結出果子來。
From chapters 13-17, the Apostle John invites us to attend the “Upper Room” on the night Jesus was betrayed so that we may hear these last words spoken by our Lord to His beloved disciples.
(1) V.1 may serve as the introduction to what happened that entire evening in the “Upper Room”. This certainly includes His unexpected act of feet-washing:
a. What does the washing of the disciples’ feet have to do with Jesus's showing them the “full extent” of His love? (The Greek original tends to emphasize “till the end”.)
(2) We may assume that the previous two Passover meals were observed somewhere with the host providing everything including servants, but this time they were obviously gathering in a secret place with no servants around. 13:3-4 is a “cause-and-effect” statement:
a. What is the cause?
b. What is the effect?
c. How are they related?
(3) Why did Peter refuse to have his feet washed by Jesus?
(4) Why did he change his mind?
(5) As symbols, taking a bath is definitely different from washing of feet. If taking a bath means salvation (that causes a person to have a part with Jesus), what then is the meaning of feet washing in this immediate context?
(6) What then was the significance of the disciples’ feet being washed by Jesus?
(7) In asking the disciples to follow His example “to do the same”:
a. Why did Jesus mention His authoritative position as “Lord” and His respectable position as “Teacher”?
b. What then does His example entail?
c. How should we “do the same”?
(8) What is the hardest part in following this example of Jesus?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
第13至17章記述主耶穌在被賣的那天晚上和門徒在樓房上所發生的事情和談話：
(1) 13:1誠然是這幾章聖經的引言，肯定包括了這「洗腳」的事情而說：
a. 這「洗腳」與主耶穌愛屬祂的人到底(或譯徹底彰顯祂的愛) 有何關係？
(2) 按估計，前兩次的逾越節並不像今次那樣「隱藏」，是較公開的守節，並有僕人的侍候。13:3-4是一個「因果/cause and effect」式的句語：
a. 那「因由」是什麼？
b. 那「結果」的行動是什麼？
c. 二者有什麼關連？
(3) 為何彼得拒被耶穌洗腳？
(4) 為何又改變主意？
(5) 洗澡與洗腳在意義上當然絕然不同。若然洗澡是指全人得著救恩(以至與耶穌有分) ，那麼洗腳是指什麼呢？
(6) 這樣，門徒的腳被(主) 所 洗的重要性是什麼？
(7) 既然吩咐門徒照著去行：
a. 為何要提到自己是「主」—這主權，和「夫子」的身份—這被尊重的身份？
b. 主耶穌作這洗腳的榜樣的要義是什麼？
c. 我們該如何做才是照著「去行」？
(8) 這樣跟隨主榜樣最困難的地方是什麼？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.” (Jn. 13:14)
I have previously shared with you what I witnessed in a conference where the “leader” of this conference sought to demonstrate the desire to follow Jesus’ example of feet washing. An exception occurred when he discovered that the towel was missing as he tried to wash the feet of “a little one”. In his dismay, he yelled to his assistant, “Where is the towel!”
The example set by Jesus in washing the disciples' feet carries indeed very rich and deep meanings and which, I suspect, we can never exhaust, just as we can never fully comprehend the “full extent of His love” (Jn. 13:1). Nevertheless, allow me to share a few thoughts based on what John has purposely pointed out in this incident:
(1) John mentions Judas’ betrayal of Jesus before he tells us this unexpected action by Jesus (13:2). As much as the betrayal by Judas was prophesied in the Old Testament, such an action by Jesus in washing the feet of His disciples, obviously including Judas’, truly expressed the full extent of His love. His desire was that even Judas would also be part of Him. It perhaps represents His last-ditch effort to call Judas to repentance.
(2) John also points out that this action is prompted by the fact that “Jesus knew that the Father had put all things under His power, and that He had come from God and was returning to God” (13:3). Indeed, Jesus has the power to save His life and to lay down His life (10:18). While He chooses the latter, He knows full well that His death is not the final word, but that He will defeat sin and death and return to the Father by rising from the dead. Therefore the washing of the disciples’ feet shows that His impending death through crucifixion is not a shameful defeat of powerlessness, but a glorious conquest of sin through His blood.
(3) And in asking the disciples to do the same, Jesus purposely reminds them that He is their Lord and their Teacher (13:14): I believe that the Lord is not asking them to literally wash one another’s feet, but to follow His example. As their Lord, He has absolute power and authority over them; and as their Teacher, He commands their highest respect as their Rabbi. Yet, in loving them to the fullest extent, He forgoes His absolute authority and totally disregards His position of respect and takes on the role of a slave. No, He does not take on the role of a slave to serve other slaves; by washing their feet, He completely reverses the roles. Slaves wash their own feet, but they wash the feet of their master. Therefore, if we follow His example, we are not washing the feet of our fellow slaves, but we regard them as our masters — we are under their authority; we hold them as deserving our highest respect.
Therefore, as I understand it, feet-washing is a total expression of love — loving even our enemies; forgiving just as we have been forgiven by the blood of Christ; and serving others in Christ not as fellow-slaves, but as our masters having authority over us and as our teachers commanding higher respect than due us.
「我是你們的主，你們的夫子，尚且洗你們的腳，你們也當彼此洗腳。」(約13:14)
我曾分享過參加一次會議的經歷，就是會議的領導人希望帶領我們學習主謙卑的模樣，特別在會議結束的時候，給當中的一位「小子」洗腳。誰知在台上將要洗那人的腳時，發覺助手忘記了預備毛巾；他急起來大聲喊叫：「某某人，毛巾在那裡！」
主耶穌給門徒洗腳的榜樣誠然是有很深、很豐富的意義，相信我們不能全然的了解明白；就像我們不能全然的了解主耶穌的愛。但容許我按經文明顯道出的幾方面來與大家稍作思想：
(1) “吃晚飯的時候，魔鬼已將賣耶穌的意思放在西門的兒子加略人猶大心裡” (13:2) ：約翰是先提到猶大將要賣主，然後才告訴我們耶穌給門徒洗腳。很明顯的，被主洗腳的門徒中包括猶大在內。雖然猶大賣主是舊約預言的一部份，這樣的給猶大洗腳確是主耶穌那「全然的愛」(13:1) ，連賣祂的人也愛，藉此給他最後回頭的機會。
(2) “耶穌知道父已將萬有交在他手裡，且知道自己是從神出來的，又要歸到神那裡去，就離席站起來……” (13:3):約翰指出主耶穌給門徒洗腳是與祂知道父已將萬有交在祂手裡有關的。主耶穌確是有權柄捨命，也有權柄保留祂的生命(10:18) ；結果祂是選擇了捨命。但是祂深知祂的死亡並非是祂生命的終結，乃是藉此敗壞那掌死權的魔鬼，並要從死裡復活回到天父那裡。故此，祂給門徒洗腳是向他們表明，祂上十字架上的死亡並非是沒有選擇、懦弱的失敗，乃是藉著流出寶血，洗淨罪惡的得勝。
(3) “我是你們的主，你們的夫子，尚且洗你們的腳，你們也當彼此洗腳。” (約13:14)：我相信主耶穌不是叫他們照樣的洗別人肉體的腳，乃是跟從祂的榜樣。祂完全放下了為「主/Lord」的絕對能力與權威，完全放下祂極被尊崇的「夫子」地位，是因為全然的愛之故，取了奴僕的樣式。祂不是取了奴僕的樣式來服侍其他的奴僕；乃是藉著洗腳，把位置倒轉過來，以奴僕的身份來洗「主人」的腳！故此，我們若要照著去行，我們不是要洗其他奴僕的腳，乃是看自己是奴僕去服侍主人，看別人配受如夫子的尊崇。
故此，按照以上的分析，洗腳是「全然的愛」的表現，甚至愛賣我們的仇敵，饒恕別人像基督饒恕我們一樣，服侍弟兄姊妹不是如奴僕，乃是如有權柄的主人、配被尊崇的夫子。
(1) Can you recall certain characters of betrayal from novels that you have read or in your real-life experience?
(2) How would you compare Judas to them?
(3) What made Judas’ sin so horrible and troubling to Jesus (v. 21)?
(4) Since it was Satan who entered Judas’ heart (v. 27), who was at fault for Jesus's betrayal? Could Judas say, “The devil made me do it?” Why or why not?
(5) Why was it so hard for the disciples to imagine that it was Judas who would betray Jesus even with these words of Jesus?
(6) In what ways might we resemble Judas?
(7) Consider 13:18-20 carefully:
a. When the disciples eventually witnessed Judas’ betrayal, how would they be impacted personally?
b. How would the foretelling of this betrayal serve to strengthen their faith?
c. How would this impact their future mission (as ones sent by Jesus)?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 你可否想起在曾讀過的小說中，有出賣主人或朋友的人物嗎？(或在你的人生中遇過這樣的人？)
(2) 能與猶大出賣主耶穌相比嗎？為什麼？
(3) 為何猶大叫主耶穌這樣的「憂愁」？(13:21)
(4) 既是撒但進入了猶大的心，出賣主耶穌究竟是誰之過？猶大可否把責任推在撒但身上？為什麼？
(5) 雖然耶穌清楚的明說，為何十一個門徒都不領會或相信是指著猶大而言的？
(6) 我們在什麼程度上與猶大有相似之處？
(7) 請細思13:18-20的話：
a. 當門徒最後目睹猶大出賣主耶穌時，他們內心會有什麼感受？
b. 主耶穌預早把這事情說出，對他們有什麼幫助？
c. 對他們將來承擔(被差的)使命有什麼幫助？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I am telling you now before it happens, so that when it does happen you will believe that I am who I am.” (Jn. 13:19)
I am quite puzzled by the fact that even with Jesus’s explicit words about Judas and having witnessed Judas pick up the dipped bread passed to him by Jesus, the other disciples still could not understand “why Jesus said this to him” (Jn. 13:28).
I do not think that the disciples were that dumb, but rather, their personal relationship with Judas had blinded their eyes.
All twelve of them had made significant sacrifices in giving up everything to follow Jesus (Mk. 10:28). All of them must have faced criticisms from their family and their peers, and yet they persevered in following Jesus for some three years, which was not a short period of time. They still did not fully understand all that Jesus had taught them, and who He really is, yet, as a pact, they had committed to follow Him till death. To them, as they entered into Jerusalem, fully aware of the murderous intent of the Jews, they had crossed the threshold of “no return” — at least that was what they thought! To believe that one of them was a traitor at this point was just unthinkable!
Why then would Jesus tell them in advance about having a traitor in their midst? The Apostle John, after some 60 years hence, shares with us the following reasons:
(1) So that, as Jesus puts it, “you will believe that I am He” (v.19), meaning the One sent by God: Even with these words of Jesus, they would not comprehend that Judas would betray Him, and thus when it actually happened, their natural question was whether Jesus was caught by surprise, just as they were. But with this foretelling, “the eleven are not to think, when the tragedy occurs, that Jesus was deceived by Judas, that He was a helpless victim of the traitor and of the Jews. They are not to draw any adverse conclusions from the traitor’s seeming success, questioning the deity of Jesus, His divine power and knowledge” (Lenski, 934).
(2) As Jesus also says, “whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me”: This has huge implications to the mission they were about to carry out in Jesus’ absence. Just as Jesus was not accepted by everyone, and was even betrayed by one of those closest to Him, they should not be surprised if they faced the same reception. However, like Jesus, they were not helpless victims of people’s rejection, but glorious messengers sent by Him, just as He was sent by the Father. As Lenski puts it, “Let Judas do what he will, the mighty work of Jesus and His Sender remains unaffected” (Lenski, 937).
「如今事情還沒有成就，我要先告訴你們，叫你們到事情成就的時候可以信我是基督。」(約13:19)
主耶穌雖然已清楚的指明要出賣祂的是猶大，其他的門徒還不明白，以為耶穌是對猶大說：“你去買我們過節所應用的東西” 或是叫他拿甚麼賙濟窮人 (13:29) 。
我相信不是主耶穌說得不夠清楚，而是門徒跟猶大已建立了的深厚情誼，使他們不能相信。
他們十二個人都確「已經撇下所有的」來跟從耶穌(可10:28) 。相信他們都有遭受到不同程度從家人、親友的反對，但他們都貫徹始終的跟隨主三年，那是一段不短的時光。他們雖然不全然明白主的教導，也不全然認識主耶穌是誰，他們卻是團結的要至死跟隨祂。現在進入了耶路撒冷，他們心知祭司長和文士要謀害主的意圖，但都如多馬所言，願意「去和祂同死」(11:16) —至少在心志上是如此。故此，主在這時刻說他們其中一人是出賣祂，這是不可思議的！
既是如此，主耶穌為何預先告訴他們呢？過了六十個年頭，年老的約翰就告訴我們個中的原因：
(1) 正如主耶穌所說：“叫你們到事情成就的時候可以信我是基督” 。他們既然不能相信猶大會出賣主，當事情成就的時候，恐怕他們也以為主耶穌像他們那樣感到驚奇！但主耶穌這樣一早的預作警告，「當慘劇發生時，這十一人便不會以為耶穌被猶大欺騙了，以為祂是無助的受害人；他們也不至因這賣主的事成功了，會對耶穌的神性、神能和全知產生疑惑」(Lenski, 934)
(2) 主耶穌跟著這樣說：“有人接待我所差遣的，就是接待我；接待我，就是接待那差遣我的。” 這事其實與他們將要被差派的使命大有關係。正如主耶穌並沒有被人接待，甚至到一個地步祂被至親近的人所出賣，門徒應作好準備接受同樣的對待。但是像主耶穌一樣，他們不是無助的受害者，乃是被神所差、榮耀的使者，正如主被父神所差一樣。就如Lenski所言：“讓猶大作他要作的，耶穌與差祂的父神的偉大工作絲毫無損！”(Lenski, 937)
(1) How will the Son glorify the Father?
(2) How will the Father glorify the Son?
(3) What does “at once” refer to?
(4) What is meant by “to glorify”?
(5) Why did Jesus call the disciples “Children” at this point in time?
(6) Why did He give such a command at this point (the last command before He died)?
(7) Was it really a new command? Why then did He say that it was new?
(8) What is the basis of this command?
(9) What is meant by “as I have loved you”?
(10) What will result, if we do not obey this command?
(11) Can you tell what Peter understood about where Jesus would be going? (v. 37)
a. If it refers to the cross, can the disciples go also? Why or why not?
b. If it refers to the Father, why can’t the disciples go?
(12) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 人子如何得榮耀？
(2) 神又如何在人子身上得榮耀？
(3) 「快快的榮耀」人子是什麼意思？
(4) 「榮耀」是什麼意思？
(5) 為何主耶穌在這裡(首先) 稱門徒為「小子/children」？
(6) 為何主耶穌在這裡(死前)給他們這命令？
(7) 這是否真的是條「新」命令？為什麼？
(8) 這命令的基礎是什麼？
(9) 「我怎樣愛你們」是什麼意思？
(10) 我們若不遵從這命令有什麼後果？
(11) 按彼得的回應，他怎樣領會主耶穌將到的是什麼地方？(13:37)
a. 如果是指上十字架：他們也可跟著祂嗎？為什麼？
b. 如果是指到天父那裡，門徒可以到那裡嗎？為什麼？
(12) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“A new command I give you: Love one another. As I have loved you so you must love one another.” (Jn.13:34)
Technically, the command to love is not new; the Law of Moses has made it plain, “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself” (Lev. 19:18). However:
(1) The People of God has never been able to keep this commandment which has to be grounded in their love of God; it thus extends beyond loving one’s neighbors, but also to one’s enemies (Matt. 5:44). The truth of the matter is, they had yet to be truly related to God as the “sons of their Father in heaven” (Matt. 5:45).
(2) Now it is different, Jesus calls the disciples for the first time, “My children” (Jn. 13:33). Because they now belong to Christ, they have the ability to love.
(3) Furthermore, they now have witnessed the incarnate-love of God, culminating in His sacrifice on the cross for all sinners.
The best commentary for this new command is provided by the Apostle John himself, as he reflects on this “new” command:
“Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through Him. This is love: not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another…And He has given us this command” (1 Jn. 4:7-11, 21).
「我賜給你們一條新命令，乃是叫你們彼此相愛；我怎樣愛你們，你們也要怎樣相愛。」(約13:34)
這條「彼此相愛」的命令，嚴格來說不算是新的；摩西的律法早已吩咐：“不可報仇，也不可埋怨你本國的子民，卻要愛人如己。我是耶和華”( 利19:18) 。但是：
(1) 神的子民未能遵守這誡命，因為這誡命是建基於神的愛，而神的愛是超越愛鄰舍的愛，乃是愛仇敵的愛(太5:44) 。事實上，他們的問題出於沒有與神建立真正的關係，成為「天父的兒子」(太5:45) 。
(2) 門徒現在就不同了，在此主耶穌第一次稱他們為祂的「小子/children」(約13:33) 。既屬基督，他們就有基督的愛，以至能彼此相愛。
(3) 再者，他們從基督身上看到、認識到何為愛—就是神捨己的愛。
其實，這「彼此相愛」的命令，最佳的解釋莫過於使徒約翰自己的話。相信以下是他對這「新命令」的反思的結論：
“親愛的弟兄阿，我們應當彼此相愛，因為愛是從神來的。凡有愛心的，都是由神而生，並且認識神。沒有愛心的，就不認識神，因為神就是愛。神差他獨生子到世間來，使我們藉著他得生，神愛我們的心在此就顯明了。不是我們愛神，乃是神愛我們，差他的兒子為我們的罪作了挽回祭，這就是愛了。親愛的弟兄阿，神既是這樣愛我們，我們也當彼此相愛……這是我們從神所受的命令。”( 約壹4:7-11, 21)
Jesus continues to talk about where He is going:
(1) Why were the hearts of the disciples troubled upon hearing Jesus talk about where He was going?
(2) Jesus asked the disciples: “Trust in God; trust also in me” (v.1):
a. Do you differentiate trusting in God from trusting in Jesus? Why?
b. Why then did Jesus have to say this to the disciples?
(3) We all know that heaven is a wonderful place. What picture did Jesus use to convey heaven to the disciples? Why?
(4) What was the process (or the way) Jesus would use to prepare the place where He would take all His disciples to?
(5) With the explicit reference to the “Father’s House”, why did Thomas still insist that they did not know where Jesus was going and the way to get there? What was their problem?
(6) Did Jesus only address the “way” to the Father’s House?
(7) Why did He mention “truth” and “life”?
(8) What exactly does this amazing statement mean in v.6?
(9) Why did Philip say that if Jesus would show them the Father, it would be enough for them? Why then, in their opinion, was seeing Jesus not enough?
(10) 14:7-10 contains some of the clearest statements about Jesus’ relationship with the Father. Write down the meaning or implication of each of the following statements:
a. “If you really know me, you will know my Father as well.”(14:7)
b. “Anyone who has seen me has seen the Father." (14:9)
c. “I am in the Father and the Father is in me.” (14:10a)
d. “The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing His work.” (14:10b)
(11) How do the above statements validate the biblical concept of Trinity?
(12) What are the greater things that those who believe in Jesus would do? How so?
(13) Why did Jesus emphasize that we should ask in His name?
(14) What does asking in His name mean and what are the promised results? (vv. 13-14)
(15) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
主耶穌繼續論到祂要去的地方：
(1) 為何門徒因主談到將要去的地方時而感到「憂愁」呢？
(2) 主耶穌說：“你們信神，也當信我”
a. 你有否把信「神」與信「耶穌」作出分別？為什麼？
b. 為何主耶穌要這樣吩咐門徒？
(3) 我們都知道天堂是好得無比的地方：主耶穌在這裡是用什麼來形容天堂呢？(14:3) 為什麼？
(4) 主耶穌怎樣為我們豫備那地方，使我們也能到祂那裡？
(5) 既然主耶穌清楚的說是「我父的家」，為何多馬仍說不知祂往那裡去？他(們) 的問題是在乎什麼？
(6) 多馬問的是「那條路」；為何主耶穌不但論到「道路」，更論到「真理」和「生命」？
(7) 14:6這句話真正的意思是什麼？
(8) “腓力對他說：求主將父顯給我們看，我們就知足了” 。換句話說，什麼使他尚不知足/not enough?
(9) 請細讀14:7-10 —這裡記載了聖經中有關耶穌與父親的關係最清楚的講論。請就以下的說話，寫出其中的意思或重點：
a. “你們若認識我，也就認識我的父”(14:7)
b. “人看見了我，就是看見了父” (14:9)
c. “我在父裡面，父在我裡面” (14:10上)
d. “我對你們所說的話，不是憑著自己說的，乃是住在我裡面的父做他自己的事” (10:10下)
(10) 以上的話怎樣論到「三位一體」的真理？
(11) 主耶穌說信祂的人要作「更大的事」，那是指什麼事？
(12) 為何主耶穌特別提醒我們要奉祂的名求？
(13) 奉祂的名求是什麼意思？帶來的後果包括什麼？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In my Father’s house are many rooms, if it were not so, I would have told you. I am going there to prepare a place for you.” (Jn. 14:2)
It is rather amazing for Thomas to insist by saying, “Lord, we don’t know where you are going, so how can we know the way?” (Jn. 14:5). Jesus clearly told them that He was going to His Father’s house; if Thomas questioned the way only, it would still be understandable, but to question where He was going was very disturbing. However, this perhaps reflected the entirely “earthly” dimension of God’s kingdom in the mind of Thomas which is not too different from today’s liberal belief in an entirely earthly kingdom of God. Even some Evangelicals think about the kingdom of God only in earthly terms, even though it may still be everlasting. These words by Lenski apply to the “Thomases” of our time:
“In any endeavor to analyze what was in the mind of Thomas, we may say that he knew that Jesus was returning to His Father in heaven and that this return involved the death of Jesus, leaving the disciples behind. We recall how in 11:16 he spoke of dying with Jesus. His trouble, however, was not his inability to conceive how a going down into death could be a going up to the Father in heaven. Thomas had no notion of 'a realm of the dead'…such as some modern interpretation by misunderstanding sheol and hades attributes to the ancient Jews and tries to incorporate into Christian doctrine. The dark spot in the mind of Thomas was his inability to follow the mission and work of Jesus beyond the boundary of death. For him the mission of Jesus was an earthly kingdom (Acts 1:6) — how, then, could Jesus retire to heaven…and how there be a way to this kingdom that would lead via heaven? So Thomas grows down-hearted like one who is lost in the dark; he heaves a great sigh and tells Jesus: You think we know, but really it all seems dark; this your going away and our knowing the road.”
(Lenski, 976-977).
If we only think in terms of an earthly kingdom of God, we will not only darken our own minds, but the minds of those we seek to lead into God’s kingdom.
「在我父的家裡有許多住處；若是沒有，我就早已告訴你們了。我去原是為你們預備地方去。」(約14:2)
多馬說：“主阿，我們不知道你往那裡去，怎麼知道那條路呢？”( 約14:5) 這句話是令人感到費解的。主耶穌已清楚的指出祂是要去「我父的家」。如果多馬單是問那條路還可以理解，他竟連「往那裡去」也不知就令人費解了。這卻給我們看到他對神的國度的領悟，單憑「屬地」的角度去追求的錯誤。這與今日的新神學派，甚至部份的福音派的神學思想相似。Lenski就此所說的話是今天的「多馬」需要留意的：
“不論怎樣分析多馬的思想，我們相信多馬是知道耶穌要回到天上的父家，而這途徑是要通過耶穌的死亡，把門徒留在地上的。我們記得他在11:16說要和祂同死的。他的問題不是出於不明白怎樣藉著死亡來通到天上的父那裡去。多馬是沒有「死蔭之地」的觀念—這觀念是摩登(學者) 對sheol和hades(希伯來和希臘文的「死蔭」) 的誤解，硬把這些觀念溶入基督教的教義中。多馬思想的盲點是在乎不能理解耶穌的使命和工作怎能超越祂的死亡。在他而言，耶穌的使命是那屬地(神) 的國度(徒1:6) —耶穌怎可以退休回天家……怎能在天上來建立這地上的國度呢？因此多馬如陷入了黑暗中而感到灰心—他好像在歎息的對主說：“祢以為我們曉得，其實我們仍在黑暗中：對祢的離去、對這道路我們仍然不知道。”(Lenksi, 976-977)
At first sight, v.15 appears to be odd and out of place, but its idea is repeated in v. 21 which serves as an inclusio and is further expounded because of the question raised by Judas:
14:16-17—Jesus introduces to us the Holy Spirit
(1) Since the Holy Spirit is “another advocate”, who is the first one?
(2) What is the function of an advocate normally?
(3) How then is the Holy Spirit our advocate?
(4) According to vv. 16-17, how does the Holy Spirit function differently now than the time of the Old Testament?
(5) Why is He called the Spirit of truth?
(6) Why can’t the world accept the Holy Spirit?
14:18-21—Jesus’ return to the Father is good for us
(7) What are orphans?
(8) With His imminent departure, how will we not be orphans when we are without Him?
a. When will He come again?
b. Before His coming again, who do we have living in us?
c. What does He mean by “Because I live, you also will live”?
d. "On that day" should refer to the day when Christ rose from the dead:
- What is meant by the promise in v. 21a?
- Have you realized such a reality?
e. What is the added promise He gives to those who love Him? (v. 21b)
f. What is meant by “showing myself to them”?
g. What is the mark of those who love Him? (vv. 15 and 21)
(9) What then is the main message of this inclusio (from vv. 15-21)?
(10) What was the implication of Judas’ question in v. 22? (Will the world really believe if God shows Himself to them?)
(11) What in essence is Jesus’ answer to Judas? (What does Jesus really mean by God showing Himself to us?)
(12) According to this short passage, who indeed dwell within believers and make them their home?
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
驟眼看來，14:15與上文下理似乎有點兒脫節；但14:21卻重申這話，就把14: 15-21圈括起來，並在下文繼續的引伸：
14:16-17—主耶穌論到聖靈
(1) 聖靈既是「另一位」保惠師，誰是原先的那位？
(2) 「保惠師」原文是「中保/legal defender」：一般而言，我們在什麼情況下是需要「中保」的呢？
(3) 聖靈作「中保」又是什麼意思？
(4) 按14:16-17所說，現在聖靈的工作與舊約時代有什麼顯著的分別？
(5) 為何祂又稱為「真理的聖靈」？
(6) 為何世人不能接受聖靈？
14:18-21—再談回到父家
(7) 談到孤兒的意思是什麼？
(8) 雖然祂要離去，門徒卻不至為孤兒：
a. 祂必到他們那裡：是指什麼時候？
b. 在主再次回來之前，我們是否單獨的活著？為什麼？
c. “因為我活著，你們也要活著” ：這「活著」是指什麼？
d. 「到那日」相信是主復活的那日：
i. 14:21所說的是什麼(帶雙重)的應許？
ii. 你是否經歷到這些應許？
iii. 為什麼？
iv. 向我們「顯現」是什麼意思？
e. 什麼是愛祂的徵記(14:15, 21) ？
(9) 這一段(14:15-21) 的總意是什麼？
(10) （門徒中另一個）猶大在14:22所問的背後可有什麼意思？
(11) 從主耶穌在這裡的話，我們知道誰住在信主的人的生命中嗎 (making us their home)？
(12) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“If you love me, you will obey what I command. And I will ask the Father and He will give you another Counselor to be with you forever.” (Jn. 14:15-16)
The Greek “parakletos” has been variously translated as “Counselor”, “Comforter”, “Helper” and “Advocate”, and the Holy Spirit does function as such. However, strictly speaking, the term is used in Greek to refer to someone who is called to defend another in the court of law. While such an advocate may not necessarily be a lawyer, he is to represent the defendant to plead his case before the judge. It is in this sense that the Lord Jesus distinguishes the Holy Spirit as the Spirit of Truth, because before the court of law, many legal representatives defend the accused irrespective of what the truth might be. But not the Holy Spirit.
As much as the term “parakletos” strictly speaks to the function of an Advocate, the other translations collectively give us a more complete picture of the functions of the Holy Spirit.
As our Advocate, the Spirit of God who is Holy necessarily convicts us of our guilt concerning sin, righteousness and judgment (Jn. 16:8) leading us into repentance.
As our Counselor, the Spirit of Truth guides us into God’s teachings and reminds us of everything the Lord has said (Jn. 16:13; 14:26).
As our Helper, the Holy Spirit “helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express” (Rom. 8:26).
But the world cannot accept the Holy Spirit, because He ministers primarily to the disciples: He is the Spirit that gives us new birth in Jesus Christ through faith (Jn. 3:5), He enables us to cry, “Abba, Father” (Rom. 8:15), He testifies to us that we are God’s children, guaranteeing our redemption (Rom. 8:16; Eph. 1:14), and He lives with us forever (Jn. 14:16).
Shouldn’t we be thankful and Praise God the Father, the Son and the Holy Spirit!
「我要求父，父就另外賜給你們一位保惠師（或作：訓慰師），叫他永遠與你們同在。」(約14:16)
希臘文的“parakletos” 在新約聖經中有繙作“保惠師/Counselor” 、“訓慰師/Comforter” 、“幫助的/Helper” 或“中保/Advocate”( 中譯見約壹2:1) 。一般的解經者都承認，若是「直譯」的話，這名稱基本上是指在法庭上為人辯護的「中保」，這人不一定是律師，朋友也可。這或許是為什麼加上稱聖靈為「真理的靈」，因為人間的「中保」只顧為被告者申辯，而不一定理會真理的。但聖靈當然是站穩「真理」的。
不過，雖然“parakletos” 基本的意思是「中保」，其他(按拉丁文或其他角度) 的繙譯卻給我們對聖靈的工作組成一幅內容極豐富的圖片：
作為「中保」：神的靈是聖的，故此必然先叫人「為 罪、為義、為審判，自己責備自己」，引至人的悔改，信靠耶穌而得稱義(約16:8)。
作為「保惠師」：真理的聖靈引導我們明白一切的真理，將一切的事指教我們，並且叫我們想起主所說的一切話(約16:13；14:26)。
作為「幫助我們的」：“我們的軟弱有聖靈幫助，我們本不曉得當怎樣禱告，只是聖靈親自用說不出來的歎息替我們禱告。”( 羅8:26)
世人不能接受聖靈，因為祂只屬信主的人：祂是使我們重生的靈(約3:5) ；祂與我們的心同證我們是神的兒女，也使我們向神呼叫“阿 爸 ！ 父” (羅8:15-16) ；祂是我們得永生基業的憑據(弗1:14) ；祂更是永遠與我們同在的聖靈(約14:16) 。
想到這樣，我們豈能不向聖靈獻上敬拜與感謝！
14:25-26—Jesus is comparing the work of the Holy Spirit with His earthly ministry:
(1) How important are the words that Jesus has spoken to them all these years? (See Jn. 5:24; 8:51; 12:47-48)
(2) How much did the disciples and the people understand His words? (See Jn. 8:27; 10:26; 12:16)
(3) What is the important function of the Holy Spirit in this respect?
(4) What then should be our attitude in seeking to study and understand God’s words?
14:27-31—Jesus leaves us His peace
(5) How important was this promise of peace to the disciples at this point in time? (14:1, 27)
(6) Why does Jesus call the peace He leaves with us “my peace”?
(7) Jesus says, “I do not give to you as the world gives”: What then is the difference between how He gives and how the world gives?
(8) Why should the disciples be glad that Jesus was leaving them? What has it to do with loving Jesus?
(9) What does it mean by “the Father is greater than I”? (See today’s Meditative Reflection.)
(10) How does the coming of the prince of this world usher us into learning that Jesus loved the Father and did exactly what His Father had commanded Him? (See 1 Jn. 5:19 about the coming of the prince of this world.)
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
14:25-26—主在世上和聖靈的工作
(1) “我還與你們同住的時候，已將這些話對你們說了” ：主耶穌在世上說的話有何重要性？(參約5:24; 8:51; 12:47-48)
(2) 世人(包括門徒在內) 對主的話明白多少？(參約8:27; 10:26; 12:16)
(3) 聖靈要怎樣使用主所說的話？
(4) 既是這樣，我們當懷著什麼態度來讀神的話？
14:27-31—主的平安
(5) 對當時的門徒而言，這平安的應許有多重要？(14:1, 27)
(6) 為何主耶穌稱這平安為「我的平安」？
(7) 祂這平安和祂賜這平安的方法，與世人所賜的平安和方法有什麼不同？
(8) 為什麼門徒要因主耶穌回到父家而喜樂？這與愛祂與否有什麼關係？
(9) 「父是比我大的」是什麼意思？(可參今日的靈修默想小篇)
(10) 這「世界的王」的臨到怎樣叫我們知道子對父的完全順服？(有關這「世界的王」可參約壹5:19)
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.” (Jn. 14:28)
John 14:28 raises many objections to the doctrine of the Trinity and I find Calvin’s comments on this passage very right-minded and helpful:
“This passage has been tortured in various ways. The Arians, in order to prove that Christ is some sort of inferior God, argued that He is less than the Father. The orthodox Fathers, to remove all ground for such a calumny, said that this must have referred to His human nature; but as the Arians wickedly abused this testimony, so the reply given by the Fathers to their objection was neither correct nor appropriate; for Christ does not now speak either of His human nature, or of His eternal Divinity, but, accommodating Himself to our weakness, places Himself between God and us; and, indeed, as it has not been granted to us to reach the height of God, Christ descended to us, that He might raise us to it. You ought to have rejoiced, He says, because I return to the Father; for this is the ultimate object at which you ought to aim. By these words He does not show in what respect He differs in Himself from the Father, but why He descended to us; and that was, that He might unite us to God; for until we have reached that point, we are, as it were, in the middle of the course. We too imagine to ourselves but a half-Christ, and a mutilated Christ, if He does not lead us to God.
"There is a similar passage in the writings of Paul, where he says that Christ will deliver up the kingdom to God His Father, that God may be all in all, (1 Cor. Xv. 24.) Christ certainly reigns, not only in human nature, but as He is God manifested in the flesh. In what manner, therefore, will He lay aside the kingdom? It is, because the Divinity which is now beheld in Christ’s face alone, will then be openly visible in Him, The only point of difference is, that Paul there describes the highest perfection of the Divine brightness, the rays of which began to shine from the time when Christ ascended to heaven. To make the matter more clear, we must use still greater plainness of speech. Christ does not here make a comparison between the Divinity of the Father and His own, nor between His own human nature and the Divine essence of the Father, but rather between His present state and the heavenly glory, to which He would soon afterwards be received; as if He had said, 'You wish to detain me in the world, but it is better that I should ascend to heaven.' Let us therefore learn to behold Christ humbled in the flesh, so that He may conduct us to the fountain of a blessed immortality; for He was not appointed to be our guide, merely to raise us to the sphere of the moon or of the sun, but to make us one with God the Father.”
(Calvin’s commentaries, Vol. XVII, 102-3)
「你們聽見我對你們說了，我去還要到你們這裡來。你們若愛我，因我到父那裡去，就必喜樂，因為父是比我大的。」(約14:28)
對「三位一體」的真理而言，約翰福音14:28這節聖經曾引發很大的爭論。我個人覺得加爾文對這經文的見解很中肯和合理：
“這段經文飽受折磨。亞流派用它來證明基督是一個次等的神，認為祂是次於父神的。正統的教父為要盡除這謊話的根據，就說這裡是指基督的人性而言；但是亞流派極力惡意的詆毀這見證，故此教父這個回答是不正確、也是不足夠的。基督在這裡不是論到祂的人性，或是祂永恆的神性。為要遷就我們的軟弱，祂把自己放在我們與神之間。我們實在沒有可能達到神的高處，故此基督就降到我們的低處，好把我們提升到神那裡。祂因而說：你們當因我到父那裡去而喜樂，因為這是你們當有的最高目標。祂這樣說，並非要顯出祂與父有什麼分別，乃是解釋為何祂降到我們的地步；就是要使我們能與神合一。除非我們能達到這地步，否則我們就像半天吊一樣：如果祂不把我們領到神那裡，我們只能想像自己是半個基督、或是殘缺的基督。”
(Calvin’s commentaries, Vol. XVII, 102)